RELIGIOUS IMPORTANCE OF ANNANG PROVERBS

BY

Malachy I. Okwueze

AND

Umanah, Victor Sunday

Abstract

Proverbs (Ufied) provide an understanding of the way of life in Africa because

historical materials are inferred from it. It is a window into the cultural values of a

people. In time past as well as in contemporary times, proverbs have had a great

influence on the lifestyles of many people mainly through religion and culture. One

of the problems is that uncertainty surrounds the process by which ufied (proverbs)

was created. Therefore, the aim of this work is to assess the religious importance of

Annang proverbs as a life force in spoken and written dialects of Annang people of

contemporary times. The historical phenomenology method was employed in order

to achieving the aim of this study. It is therefore recommended that the print and

television media are educative channels and as such should be made to feed from a

reservoir of a well established and documented Annang literature.

Introduction

In all parts of the Continent and the New World, numerous collections of

proverbs indicate how important an element it is in Negro folklore (Simon &

Ottenberg, 1975:452). In Old Testament times proverbs was extant, hence

Okwesili & Ume-Okoli (2006:30) note that in the “Old Testament Wisdom

Literature or Books like Job, Proverbs, Lamentations, Ecclesiastes and Song of

Solomon, do contain synthetic poetry and wise sayings”. To this end, Hornby

(1974:684) defines proverb as “a popular short saying, with words of advice or

warning”. The fact remains that for a proverb to become popular, it must appear

outstandingly wise and to remain popular, it must in truth contain enduring

wisdom. In fact, Nwadike (2009:4) simply put that “proverb is a form of speech

which is pregnant with meaning. More often than not, it confounds the

unintelligent and even the intelligent who is not used to the form”.

Ufied (Proverbs), tales and fables which already exist by hundreds and even

thousands are also continually produced by the young and old (Burton, 1969:xi).

According to Burton (1965) “in 1865, a collection of 2,268 proverbs abound from

various ethnic groups in Africa, including the Ibibio, Ewe, Ga, Twi and Yoruba”.

To buttress this fact, Noah (1994:65) states that, “Akwa Ibom feature among the

earliest collections of the genre in Africa”.

In Annang traditional society, the origin of proverbs is said to have been

bequeathed by known persons who were often quoted by their contemporaries

(Anthony, 2014, Personal Communication). Consequently, with the passage of

time, it became impossible for successive generations to recall such names. Given

this fact, nearly all the proverbs are used without reference to the contributors. In

other words, most of the proverbs have now existed for so long that their

authorship can no longer be ascertained and thus have become the property of the

community. Proverbs were drawn from the wide gamut of Annang cultural

experience such as: attitudes, values, emotions, perceptions natural elements,

thoughts and feelings (Umanah, 2014:114). Again proverbs originated from true

manifestations of repeated actions of persons, animals and the natural environment

carefully observed by the sane and insane.

The mentally deranged made statements that were very meaningful and such

statements were incorporated by the community as proverbs thus:

i. Irad akewo ke anenem agwo iramma ade ke akpon isang.

(A mad person said that it is sweet to be mad but that it entails much

walk).

This means that with all the liberty a mad person has in going to places, there are

hurdles of inability to cover all distances. Therefore, in life there is a price to pay

in order to realize one’s dream with all the lofty ideas that one may have.

ii. Irad akewo ke iko arisuk ibaba ke arorobot.

(A mad person said that there would continue to be conflicts and

problems in the world).

This followed the fact that even at the lunatic state of a mad person people still in

one way or the other give him/her trouble. This proverb informs people that no

matter how they try to live in peace with others, there would continue to be

misunderstandings and conflicts.

Therefore, there is a degree of moral light observable in Annang proverbs

rendering them peculiarly interesting and gives them real value in connection with

the inquiry into the moral government of Annang people. Annang people value the

ability to speak well and oratory ability, and also using proverbs is highly desirable

especially among the leaders (Farb, 1974). These proverbs were taught by the older

generations of the family or community who, by reason of age and long experience

could remember seemingly endless numbers of these expressions and sayings.

Thus, the folk wisdom, social skills and moral codes of the community were

transferred in easily digestible doses to the younger generation through ufied

(proverbs) which they received and learnt pleasantly. Hence, proverbs are therefore

applied in various spheres of human existence and endeavour. Proverbs portray

wisdom and in our society as in all Africa, this attribute is closely associated with

old age and they tend to be considered the apanage of the elders. The use of

proverbs is applicable to women and the younger generation as they also exercise

the virtues of the veterans.

Uncertainty surrounds the process by which ufied (proverbs) was created, or

the various hurdles through which each had to pass to gain acceptability as “wise-

saying”, and a place of immortality in Annang culture. Undoubtedly, not all the old

ufied have survived to this day. This being so only the wisest and the best brains of

the community must have positively contributed to the remnants of the parts that

are valued, which have survived to revive the Annang language. Also, which

proverbs are still in use or gone out of use and the inability of people to have an

accurate acquaintance with the verbal forms in which its ideas find utterance, is

another problem. The matter of utilizing proverbs equally brings up the problem of

understanding their meaning.

Therefore, the task of this work is to examine proverbs as a life force in

spoken and written dialects of Annang people of contemporary times, show how

proverbs of a people reveal their attitude towards the various stimuli in their world

environment and how the ancient perceived order in nature. The structure of this

paper is arranged thus: a general introduction, brief historical background of the

people of Annang, religious proverbs, importance of Annang proverbs,

recommendations and conclusion.

To pursue and achieve this goal, constructive oral interviews and references

to written and existing works on the subject were used. The historical

phenomenology was used since it is a written description of a particular culture, its

customs, beliefs and behaviours which statistical analysis would fail to measure, as

it involves descriptions, views or opinions of the people.

This work would help the reader to really understand the application and

usage of proverbs in the right situation. It would further contribute a bulk of

knowledge to scholarship, provide useful information and open grounds for further

research on Annang proverbs.

Brief Historical Background of the People of Annang

Annang land forms a significant cultural presence in South Southern Nigeria.

It is one of the indigenous ethnic groups of this geo-political zone found in Akwa

Ibom State of Nigeria. The 2006 census estimates their population at 1.1million

(Census, 2006;1). The Annang ethnic group is divided into eight grass root

political entities called Local Government Areas. They are: Abak, Essien Udim,

Etim Ekpo, Ika, Ikot Ekpene, Obot Akara, Oruk Anam and Ukanafun Local

Government Areas (Essien, 2005:13). According to Ekanem (2006) & Enang

(1982) “situated within the Cross River basin, between latitudes 40.25I and 70 North

and longitudes 70.15I and 90.30I East, Annang is bounded on the North and West by

the Igbo while the Ibibio make up its Eastern and Southern neighbours.”

However, “for some the Annang people have always lived where they are

living now from the beginning of time” (Ekanem, 2006:26). Others contend that

they migrated from somewhere to their present homeland (Essien, 1990; Udondata,

1993). In fact, Ukpong, Akpan & Akan (2001:12) notes that “they migrated with

their Ibibio brothers from Southern Sudan to Southern Cameroon and later to Ibom

village in Arochukwu”. Hence Noah (1980:5) is of the opinion that “from

Arochukwu, they further migrated to the different sub-culture areas of Annang

which they have found themselves today”.

Annang is ethnically homogenous and as one travels across Annang land,

one is shaded by canopies of palm oil, palm wine and coconut trees in a sea of

green lofty tropical vegetation (Udondata, 2006). Thus, their economic system was

principally based on agricultural subsistence and exchange economy.

They have great tradition in music and are renowned in arts and sculpture.

As a people, they are very religious, generous, determined and honest, simple and

sincere. Annang social unit consists of the Ufok (family), Irib Ete

(household/patrilineal relatives), Ekpuk (groups of patrilineal relatives tracing their

genealogy to a common ancestor or fore-father), Awio (village), Imaan (clan)

(Ekanem, 2006 & Meek, 1937).

Like other Africans, religion cuts through the whole life of Annang people.

Thus, the people believe in a Supreme Deity called Awasi, Nnem (intermediary

deities and spirits), Ancestors, Aruru (invisible and unidentifiable force)

(Parrinder, 1969; Enang, 1982; Idowu, 1973; Enang, 1975). Therefore, social and

religious concern is seen in a single oneness in Annang community.

Religious Proverbs

In the Holy Bible, proverbs have an important place. Both folk and literary

proverbs are found in it (Wood, n.d:81). Proverbs occur throughout most of the

Bible. Except for those compiled in the book of proverbs, the number of instances

in the Old and New Testaments where short sayings are explicitly identified as

proverbial material, not specifically identified, is considerable. In other words, the

occurrence of genuinely proverbial material not specifically identified in other

portions of the Bible is also extant. The proverbial mode of expression in the New

Testament reaches its height in the words of Jesus. The greatest of all teachers, He

is the incomparable master of proverbs both in its strict sense and expanded form

as parable (Cf. Matthew 13:3, 19:23-25, 20:1-16; Mark 4:1-34; Luke 10:30-37,

13:18-30, 14:16-24, 17:20-21; John 16:17-33).

Religious proverbs in Annang community invigorate the belief in the

Supreme Deity and His duty in the working of the universe. It also reminds the

Annang of the role played by the Supreme ordainer in creation and this is in the

proverbs about man’s origin and creation. These proverbs also comforts and directs

the Annang on how they should strengthen their relationship with the supernatural

through their religious beliefs and rituals. They were conscious of their moral

rightness since man is a moral being. By this they avail themselves of the

opportunity of being abreast of the fact that failure to live rightly would eventually

affect their chances of coming back to this world through re-incarnation, one of the

core belief systems of the Annang people. Again, religious proverbs unfold certain

mysteries which defied their human senses and consciousness as well as

transcending their human understanding.

It is at this juncture that certain category of religious proverbs must have to

be treated. They are: proverbs about man’s origin/creation, God/man relationship

and death.

Proverbs about Man’s Origin/Creation

i. Awasi abot ntan, abot udara ikpat.

(God created sand and created a foot cleaner).

This proverb explains the fact that God has made provisions for whatever He

created. This proverb clearly shows there are means to solving any kind of

problems that one may have and explain that things are created in pairs.

ii. Abot inamma ndudue.

(Nature makes no mistake).

Times without number people complain about the unfriendly situations they pass

through in life without really understanding the reasons. This proverb reiterates

that nature knows more than people do and that there are no mistakes in the

workings of God.

iii. Awasi uno mfat, uno ubok se akpeke mfat.

(God gives you pimples and gives you the hand to cut pimples).

During creation God gives people the zeal to tackle whatsoever thing and condition

that they may find themselves. For instance, if God gives people children, He will

also give them the ability to cater for the children. Also, when people are elevated

to a position, He will also give such persons the wisdom and guidance which will

see them through.

iv. Mmamana ndikut inuho ebot, ideghe mmamana ebot anuho.

(I was born to see the bending of goats, not after I was born that goats

bend).

This gives a Supreme hand in the working of nature. It explains that a lot of things

take place before the creation of man. Also, that the universe is the work of an

unmoved mover. Even the order and perfection in the universe is attributed to a

supra-human being.

v. Ke ’ditono, awasi anam anyong nne isong.

(In the beginning, God created the heavens and the earth).

The Annang people believe that the world was created by god as the supernatural

being that controls the activities of the universe. The Annang people knew that the

world did not form or begin on its own and that is why they repeatedly reverence

God through worship which they believe live in the sky.

Proverbs about God/Man Relationship

i. Agwo akot ufok amo ntagha awasi asin ikang.

(If a man calls his house tattered, God sets fire on it).

There is power in the tongue and so people must be careful of what comes out of

their mouth so as not to be detrimental to their well being. Also, people should not

try to destroy their house by any means else, God will help them to make it to be in

a worse state.

ii. Akpon efud abo ke awasi ino urien.

(Man with a fat bottom may think that God has given him fortunate gift).

There are unpleasant situations that people find themselves and they believe that it

is God that has agreed to that. This does not give them the opportunity of

pondering over their situation to see whether truly it is a good state or at the verge

of dying or even becoming a disease.

iii. Atimme amatot awasi anye atuak isong.

(After atimme (dibbler) has paid deference to God, it pounce the earth).

God deserves every respect from human beings for the task of controlling the

universe and regulating human conduct. As the common belief that Awasi (God)

has a permanent home in the sky, atimme points skyward before striking the earth.

It teaches that there is nothing that a person does, with hope of success, without

first of all consulting God in the sky.

iv. Ese Ebenghe Awasi s’isip.

(In requesting from God, it is advisable to start with the least).

This proverb hints on the assumptions of Annang theology of approaching God

with caution. There is no harm in speaking but demanding too much from a

benefactor is like daring the person. In recent times, this theology has changed as

people are seen enriching themselves and prospering in their endeavours by the

doctrine of new spirituality with the belief that God is the custodian of wealth.

v. Awasi isinoho idiok unam nnuk.

(God does not give horn to a vicious animal).

This proverb reminds people that they are in the protective hands of God from their

enemies. It explains further the care which God extends to the innocent ones as a

shield. This form of protection and care signifies love. Again, there are things that

God deny some people and has the liberty to give to others as he so desires.

Proverbs about Death

i. Mkpa ideghe mmbem mmana.

(Death does not occur in a first born basis).

This proverb shows that death is a necessary end and that people must pass through

it, but that it does not happen on the basis of whoever came to life first must die

before others who came later.

ii. Adukaha itie mkpa agwo, usen mkpa uka afo nim adaha.

(If you refuse to go to people’s burial, you will vertically position your

mother when she dies).

It is good to go to people’s burial and witness how things are done. Failure to do

this could lead to lack of understanding of most of the procedures and intrigues

that are associated with burial obsequies, whenever death knocks at one’s door.

iii. Anyen amakut akpo atua.

(A man cries when he sees the corpse).

In Annang land death is a necessary end. This does not mean that the Annang

people view death with joy. It is only when the corpse of a person is seen that

people are really poised and touched to cry the more. Another point made here is

that, whenever a person sees something with his/her eyes, they stand a good chance

giving an account of what is demanded of them.

iv. Mkpa ajaiya ke udim

(Death is enjoyed in groups).

Death is the termination of life and is mostly enjoyed when it does not select whom

and where to visit. In Annang traditional community, the death of a child is

frowned at, welcomed with cold shoulder and is not seen as a good death.

Therefore, this proverb specifically talks about death at a ripe old age in which

people are capable of returning to the world, particularly, as it touches all and

sundry most especially on the basis of how old a person is.

v. Mkpa amaboyo uwem mmode.

(After death there is life).

In Annang land, there is a firm and strong belief that there is life after death.

Therefore, the Annang people believe that a dead person is expected to come back

to life as the world is cyclical in nature either to complete or continue where they

stopped in their previous life.

vi. Ekpo akpa anyen ikpaha utong.

(The dead ones can also hear).

This proverb reiterates the Annang people belief in ancestors as part of the living

members of their lineage who take active part in the affairs of their community.

Offerings are made to them in form of food items, palm wine, fowls, libations of

wine and water, and daily prayers and invocation. This proverb teaches that people

should be mindful of how they communicate with the dead because a wrongful

communion could result in sickness, misfortune and death.

vii. Agwo amakpa anyong ekpo, anyong abine awasi ke ‘nyong.

(When a person dies, he goes to his ancestors and to God in the sky).

This proverb shows the intimate relationship between man and his creator. It shows

that when a person dies his soul and spirit returns to his creator. This further

sounds the need to live right while on earth because people would be judged based

on the kind and type of life they lived.

Importance of Annang Proverbs

Annang proverb (ufied) has its specific function to perform. This means that

they are not cited for the sake of nothing, rather to underscore a thing, condition,

situation like: self-control, hardwork, encouragement, children’s upbringing and

caution. Annang proverbs are concerned about creating knowledge for the common

good of human existence, convey wisdom, truth and a discovery of ideas as well as

life lessons. They are the distilled essence of many previous life situations, the

lessons drawn from the experience of generations, and they look ahead to the many

life experiences and stories yet to take place. In this way, Annang proverbs share

with the world the practical wisdom the people have learnt in their ways of life.

For instance, “Ukemeke ijire edop iba akanked” (You cannot chase two antelopes

at once) developed when Annang people found out that they could only capture

one animal at a time because trying to focus on more than one could make the

animals they hunt for to all flee or run away. This practical wisdom of tackling one

thing at a time applies to people all over the world not just those chasing after

wildlife.

Further, the significance of proverbs could also be felt in its elaborate form

thus:

i. Proverbs intervene not only in counseling, conversations and speeches,

but also in tales, stories, songs and their poetic qualities furnish valuable

insights into the culture of the people (Esen, 1982; Finnegan, 1970;

Talbot, 1968).

In view of this, commenting on the reason why death does not select who it visits

in the world today, Imoh (2013) states thus:

When death (mkpa) visited an old man, the old man

pleaded that he needed time to attend his daughter’s

marriage and to receive the staff and towel given to a

father. It left and visited a pregnant woman who gave

her reason that she had suffered for nine good months

and needed to give birth first. Death also left and

visited a young man who pleaded that he had just

started life and needed to consolidate first, that it

should go for the old and death left visiting a baby and

the baby gave his reason of being fresh in the world as

a new comer. Therefore, because of all these reasons

given death was annoyed and then became deaf so that

it could neither hear nor listen to anyone again. At this

point, it visits anyone at its disposal without the ability

to listen to anyone (Interview).

ii. The wittiness and piquancy of proverbs recommends it as a category of

philosophy whose truism is undisputable (Akpabio, 1980).

Uduk itie ukot amade afa, essien- emana ada k’isong asion idem.

(When we take good care of what we have, we give no room for

temptation).

Commenting on this Anthony (2013) explains:

Ichong Udoetok was a palm wine tapper who never

took the advice of Clement Udom. Clement observed

that his climbing ropes were old and needed to be

changed and passed same information to him but he

refused to listen. One day one of the ropes got cut and

the tapper was suspended on air when he was about

bringing down his calabash of wine until people came

to his rescue (Personal Communication).

The situation could have been averted if the palm wine tapper bought new

climbing ropes as was observed by his friend. This proverb informs every one to

properly handle whatever we own as properties to avoid unwarranted disaster and

to always heed to advice of others.

iii. Proverbs mirror the African society, showing both the beautiful and the

ugly, the ugly is brought to the fore in order for it to be dealt with and

eliminated and the beautiful or good enhanced (Enighe, 2006:327).

Jak agwo anam se ifon.

(People should do what is right at all times).

In support of this Anthony (2013) asserts that:

A young man caught the village head committing adultery with

a woman in the bush and was told by the village head to keep

quiet with an exclamation of a shhhhh! Later, the young man

was caught stealing a fowl and taken to the village head for

judgment. On sighting the young man the village head

recognized and recalled his previous act. All the young man

could say to defend himself was a shhhhh! This made the

village head unable to dispense justice and the case was

dismissed (Personal Communication).

The village head became afraid that the young man would expose his act in the

bush. This proverb instructs all to inculcate virtues and practice same at all times in

any position that one finds himself.

Conclusion

African utterances are full of proverbs which reveal a lot about African

religious beliefs, especially ideas about God. Proverbs are based purely on the

common experiences of people, facts and observations. A good number of Annang

proverbs are statements of the truth or principles observed in the workings of the

natural world as well as in daily living. This means they are drawn from the wide

gamut of Annang cultural experience such as: attitudes, values, emotions,

perceptions, natural elements, thoughts and feelings. Festivals, ceremonies,

agriculture, religious and family life also provided many of the settings from which

the raw materials of the proverbs were obtained.

The Annang people expressed their belief in God and his rule over the

universe by making religious proverbs one of the controlling motives in life and

conduct in trying to understand their creator and the relationships with one another.

Therefore, it is one of the basic foundations of Annang philosophy. However, some

proverbs are quite elaborate in form, and occasionally are accompanied by song or

are themselves sung. A great number of these proverbs possessed by certain people

indicate their place in everyday life, and one hears them continuously quoted and it

is true wherever African culture has become rooted. Thus, every situation had a

matching proverb and what was needed was the ability to see the principles and

relativities underlying man’s activities, and to express same in words that would be

easily discernible in similar situations.

A second look at religious proverbs shows that they were taken seriously by

the Annang in a bid to understanding the universe and how best they should

worship the creator. Lasting and far-reaching recommendations were also

profferred in a bid to further strengthening, appreciating and encouraging the use

of Annang proverbs in contemporary times.

References

Akpabio, A. (1980). Ibibio Language and Customs. Uyo: Marshall Press.

Burton, R. F. (1965). Wit and Wisdom from West Africa. London: Tinsley Brothers.

_________(1969). A Book of Proverbial Philosophy, Idioms, Enigmas and Laconisms. New York: Negro University Press.

Ekanem, J. B. (2006). Mending the Ruptures of Life: Therapeutic Efficacy of Annang Independent Churches. Ikot Ekpene: St. Joseph Publications.

Enang, K. (1975). Community and Salvation in the Nigerian Independent Churches. Zeitschrisft fur Missionsawissenschaft und Religionswiss enschaft, 59.

________(1982). The African Experience of Salvation: Based on the Annang Independent Churches of Nigeria. London: M & C Publisher.

Enighe, J. (2006). “Proverbs as the language of Social Communication in a Traditional Society” in I. Nwosu & I. Nsude (eds). Trado-Modern Communication System: Interfaces and Dimension. Enugu: Immaculate Publications Ltd.

Esen, A. J. A. (1982). Ibibio Profile: A Psycho-Literary Projection. Calabar: Paico Press and Books Ltd.

Essien, A. M. (2005). Religion and Reproductive Health in Nigeria. Lagos: African Heritage Publications.

Essien, O. E. (1990). “Annang in the Polygloth Africana” in D. Dalby (ed). African Language Review. Vol. 9. London: Frank Cass.

Farb, P. (1974). Word Play: What Happens when People Talk? New York: Alfred Knopf Publishers.

Finnegan, R. (1970). Oral Literature in Africa. Oxford: Clarendon Press.

Hornby, A. S., Cowie, A. P. & Lewis, J. W. (1974). Oxford Advanced Learner’s Dictionary of Current English. London: Oxford University Press.

Idowu, E. B. (1973). African Traditional Religion: A Definition. London: SCM Press.

Meek, C. K. (1937). Law and Authority in a Nigerian Tribe: A Study in Indirect Rule. London: Oxford University Press.

National Population Census. (2006). Akwa Ibom State Population Results for Census 2006. Uyo: N.P.C.

Noah, I. A. (1994). “Literature and Folklore” in S. W. Peters, E. R. Iwok & O. E. Uya (eds). Akwa Ibom State: The land of Promise- A Compendium. Lagos: Gabumo Publishing Co. Ltd.

Noah, M. E. (1980). Ibibio Pioneers in Modern Nigeria History. Uyo: Scholars Press.

Nwadike, I. U. (2009). The Igbo Proverbs: A Wider Perspective. Nsukka: Paschal Communications.

Okwesili, P. I. & Ume-Okoli, P. O. (2006). The Old Testament Legends. Enugu: Rabbonic Publishers International.

Parrinder, G. (1969). West African Religion. London: Epworth Press.

Simon & Ottenberg, P. (ed). (1975). Culture and Societies of Africa. New York: Random House.

Talbot, D. A. (1968). The Ibibios of Southern Nigeria: Women’s Mysteries of a Primitive People. London: Frank Cass and Co. Ltd.

Udondata, J. (1993). “English and Anaan Phonological Systems: A Comparative Study” Unpublished M.A. Thesis, Department of English, University of Uyo.

_________ (2006). A Grammer of Anaan Languae. Ikot Ekpene: Patron Graphics.

Ukpong, D., Akpan, M. & Akang, N. (2001). Ikono: The Cradle of Ibibio Nation (Historical Origin and Cultural Heritage). Uyo: Dorand Publishers.

Umanah, V. S. (2014). “An overview of Ethical Significance of Annang Proverbs”. In World Multidisciplinary Journal of Research Development and Reformation. Vol.1. No. 1. Uyo: School of Maritime Studies, Maritime Academy of Nigeria.

Wood, S. (n.d). The Life and Teaching of Christ. London: George Gill and Sons Ltd.